The country of Oḍḍiyāṇa (o-rgyan-yul) is a source of tantras, and the definition of the word Oḍḍiyāṇa is “going by flying.” In tantra, the awakening of one’s tantric lineage (sngags kyi rigs sad pa) of one’s own mind and attaining liberation from the swamp of dualistic (gnyis snang) appearances of samsāra is very swift, like flying.

By awakening the mind, one transcends the juncture (mtshams) of samsāra and nirvāṇa by liberating (byang) it from sinking (nub) in the mud of samsāra, purifying it from all the defilements, and dissolving illusory appearances into the ultimate sphere.

The attainment of the purity of all sound as the maṇḍala of speech (pa-dma), the perfection of all thoughts as the maṇḍala of mind (ge-sar), and the maturation of all appearances as the maṇḍala of body (sdong-po)—the three secret aspects (gsang ba gsum) of Buddhahood—and (la)

The primordial wisdom of the attainment, which is oneness and evenness, is marvelous (ya-mtshan).

When one realizes this, it is the attainment of the indivisibility of the basis and result, the supreme attainment (mchog-gi-dngos-grub), the state of vajradhāra.

This [attainment] is renowned (zhes-su-grags) as the absolute Padmasambhāva (pa-dma ’byung-gnas),

And its nature is that it does not stray from the primordial ground. Yet from the primordial wisdom, there arise (bskor) infinite (mang-pos) functions (’gro) of manifestations of samsāra and nirvāṇ a, as boundless as the sky (mkha’), appearing as its power (’khor).

If, having realized the meaning of the nature and reality of this attainment, one then remains in it without being diverted, then just as no stone can be found on an island made all of gold, so all the impure appearances will come to an end, and only primordially pure appearances will arise. One will attain liberation from all the bonds of karma and from the emotional afflictions. All good qualities will be accomplished spontaneously and effortlessly, and one will attain the dharmakāya stage permanently. So it is the remaining (bdag bsgrub-kyis) in the realized state (rjes-su) of the primordial purity (khyed-kyi).

All phenomenal existents arise in the form of the maṇḍala of the four vajras¹ (byin-gyis-rlobs phyir), the blessings of the primordial wisdom of one s own mind. This attainment arises as the result of attaining (gshegs su gsol) the primordial basis, the ultimate truth.